720904 - Lecture SB 01.02.06 - New Vrindaban, USA
(Redirected from Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972)
Prabhupāda: Yes, next verse.
Pradyumna: Sa vai puṁsāṁ?
Prabhupāda: Which one we have read? Brūhi yogeśvare kṛṣṇe brahmaṇye . . . . no.
Pradyumna: Munayaḥ sādhu pṛṣṭo 'haṁ.
Prabhupāda: Yes, next verse.
Pradyumna: (leads chanting of verse) (Prabhupāda and devotees repeat)
- sa vai puṁsāṁ paro dharmo
- yato bhaktir adhokṣaje
- ahaituky apratihatā
- yayātmā suprasīdati
- (SB 1.2.6)
Prabhupāda: That's all. Any lady? (Mahara chants, corrects pronunciation)
It is working? I think this verse should have this come here.
Adhokṣaje. Bhaktir adhokṣaje. So, word meaning?
saḥ—that; vai—certainly; puṁsām—for mankind; paraḥ—sublime; dharmaḥ—occupation; yataḥ—by which; bhaktiḥ—devotional service; adhokṣaje—unto the Transcendence; ahaitukī—causeless; apratihatā—unbroken; yayā—by which; ātmā—self; suprasīdati—completely satisfied.
Translation: "The supreme occupation, or dharma, for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self."
- sa vai puṁsāṁ paro dharmo
- yato bhaktir adhokṣaje
- ahaituky apratihatā
- yayātmā suprasīdati
- (SB 1.2.6)
Everyone is seeking satisfaction, atyantikṣu. Everyone is struggling for existence for the ultimate happiness. But in this material world, although they are thinking by possessing material wealth they will be satisfied, but that is not the fact. For example, in your country you have got sufficient material opulence than other countries, but still there is no satisfaction.
So in spite of all good arrangement for material enjoyment—enough food, enough . . . nice apartment, motorcars, roads, and very good arrangement for freedom in sex, and good arrangement for defense also—everything is complete—but still, people are dissatisfied, confused, and younger generation, they are turning to hippies, protest, or dissatisfaction because they are not happy. I have several times cited the example that in Los Angeles, when I was taking my morning walk in Beverly Hills, many hippies were coming out from a very respectable house. It appeared that his father, he has got a very nice car also, but the dress was hippie. So there is a protest against the so-called material arrangement. They do not like.
Actually, we cannot be happy by material prosperity. That is a fact. That is also stated in Śrīmad-Bhāgavatam. Prahlāda Mahārāja says to his atheistic father . . . his father was Hiraṇyakaśipu. Hiraṇya means gold, and kaśipu means soft bed, cushion. That is material civilization. They want very soft bed, and the bed companion, and sufficient bank balance, money. That is another meaning of Hiraṇyakaśipu. So he was not happy also. Hiraṇyakaśipu was not happy—at least he was not happy that his son, Prahlāda, was becoming a devotee of the Lord, which he did not like.
So he inquired from his son that, "How you are feeling? You are a small boy, child. How you are feeling so much comfortable despite all my threatening? So what is your actual asset?" So he replied: "My dear father," na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31), "Foolish person, they do not know that their ultimate goal of happiness is Viṣṇu, God, the Supreme Lord." Durāśayā ye bahir-artha-māninaḥ. Durāśayā, dur, hope against hope. They're hoping something which is never to be fulfilled. What is that? Durāśayā ye bahir-artha-māninaḥ. Bahir-artha. Bahir means external; artha means interest.
So those who do not know that the ultimate goal of happiness is Viṣṇu, they think that by adjustment of this external world . . . because we have got external and internal. Externally we are this body, internally we are soul. Everyone can understand that "I am not this body; I am soul." I am covered by this body, and as soon as I go away from this body, the body has no meaning. It may be a very important soul's body, a great scientist's body, but the body is not the scientist, the soul is the scientist.
The body is instrumental. Just like I want to catch something, so the hand is my instrument. Therefore in Sanskrit word, these different parts of the body, limbs, they are called karaṇa. Karaṇa means . . . karaṇa means acting; by which we act, karaṇa. So na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31), we are now illusioned under the concept of this body. That is also described in the Śrīmad-Bhāgavatam, yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). Ātma-buddhiḥ kuṇape. Kuṇape means bag. This is a bag of bones and muscles and skin and blood. Actually when we dissect this body, what do we find? A lump of bone, skin and nerves, intestines and blood, pus—nothing else.
So kuṇape tri-dhātuke. These things are manufactured by three dhātu, elements: kapha, pitta, vāyu. Kapha, mucus; pitta, bile; and air. These things manufacturing. These things are going on. After eating, these three things are being manufactured, and if they are in adjustment, parallel, then body is healthy, and if there is more or less, then there is disease. Now, according to the Āyur-vedic . . . that is also Veda—āyur means span of life, and Veda means knowledge. That is called Āyur-veda. So this Vedic knowledge of the span of life is very simple. They don't require pathological laboratory, clinic. No. They require simply to study these three elements, kapha, pitta, vāyu.
And they . . . their science is to feel the pulse. You know, every one of you, that the pulse is moving, tick, tick, tick, tick, like this. So they know the science: by feeling the beating of the pulse, they can understand what is the position of these three elements, kapha, pitta, vāyu. And by that position, constellation, they . . . in the Āyur-veda, śāstra veda, there are, the symptoms, if the . . . these veins are moving like this, heart is moving like this, beating like this, then the position is this. As soon as they understand the position is this, they verify the symptoms. They enquire from the patient, "Do you feel like this? Do you feel like this?" If he says: "Yes," then it is confirmed. The inner things, how the pulse is beating, and the symptoms are confirmed, then the medicine is ready. Immediately take the medicine. Very simple.
And formerly every brāhmin used to learn these two sciences, Āyur-veda and Jyotir-veda. Jyotir-veda means astronomy . . . astrology, not astronomy. Because any others, means the less intelligent than brāhmins—the kṣatriyas, the vaiśyas, the śūdras—they would need the brāhmins for health and future. Everyone is very inquisitive to learn what is future, what is going to happen next, and everyone is concerned with the health. So brāhmins, they would simply advise about health and the future. So that is their profession, and people give them eatables, cloth, so they have nothing to do for working outside. Anyway, this is a long story.
So this body is a bag of the three elements, yasyātmā-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). (baby crying)
(aside) That baby is . . .
So Bhāgavata says, yasyātma-buddhiḥ kuṇape tri-dhātuke. I am not this body. This is a vehicle. Just like we ride on a car, drive car; I am not this car. Similarly, this is a yantra, car, mechanical car. Kṛṣṇa, or God, has given me this car; I wanted it. That is stated in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61): "My dear Arjuna, the Lord as Paramātmā is sitting in everyone's heart," bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā, "and He is giving chance to the living entity to travel, to wander," sarva-bhūtāni, "all over the universe," yantrārūḍhāni māyayā, "riding on a car, driving a car given by the material nature."
So actual our position is that I am soul, I have been given a nice car. It is not a nice car, but as soon as we get a car, however rotten it may be, we think that it is very nice, (laughter) and identify with that car, "I have got this car," "I have got that car." One forgets, if one drives a very costly car, he forgets himself that he is a poor man. He thinks that "I am this car." This is identification.
So yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ (SB 10.84.13). One who thinks this body as himself, as self, and bodily relation, sva-dhīḥ, "They are my own—my brother, my family, my nation, my community, my society," so many things "my," "I and mine," misconception of "I" as this body and misconception of "my" in relationship with body. Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ. Bhauma ijya-dhīḥ. Bhūmi, bhūmi means land; ijya-dhīḥ, ijya means worshipable.
So at the present moment it is very strong, the conceit that, "I am this body." "I am American," and "I am Indian," "I am European," "I am Hindu," "I am Muslim," "I am brāhmin," "I am kṣatriya," "I am śūdra," "I am this, those . . ." so many. This is very strong, and bhauma ijya-dhīḥ, that because I am identifying to a certain type of body, and wherefrom the body has come out, the land is worshipable. That is nationalism. So yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ, yat-tīrtha-buddhiḥ salile, and tīrtha, place of pilgrimage. We go, we take bath in the river, like the Christians, they take bath in the Jordan River, or Hindus, they go to Haridwar, take bath in the Ganges, or Vṛndāvana they take bath. But they think by taking bath in that water, his job is finished.
No. Actually the job is to go to such pilgrimages, holy places, to find out, experience spiritual advancement. Because many spiritually advanced men, they live there. Therefore one should go such places and find out the experienced transcendentalist and take lessons from him. That is really going to pilgrimage. Not that simply going and take bath and business finished. No. So:
- yasyātma-buddhiḥ kuṇape tri-dhātuke
- sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
- yat-tīrtha-buddhiḥ salile na karhicij
- janeṣv abhijñeṣu . . .
- (SB 10.84.13)
Abhijñe, one who knows. We should approach person who knows things very well, abhijñaḥ. Kṛṣṇa is abhijñaḥ, svarat. So similarly, Kṛṣṇa's representative is also abhijñaḥ, naturally. If one associates with Kṛṣṇa, if one talks with Kṛṣṇa, he must be very abhijñaḥ, very learned, because he takes lessons from Kṛṣṇa. Therefore Kṛṣṇa's knowledge is perfect, therefore because he takes knowledge from Kṛṣṇa, his knowledge is also perfect. Abhijñaḥ.
And Kṛṣṇa talks. It is not that it is fictitious. No. Kṛṣṇa—I have already said—that Kṛṣṇa is sitting in everyone's heart, and He talks with the bona fide person. Just like a big man, he talks with some bona fide person; he doesn't waste his time talking with nonsense. He talks, that's a fact, but He does not talk with nonsense; He talks with the bona fide representative.
How it is known? It is stated in the Bhagavad-gītā, teṣāṁ satata-yuktānām (BG 10.10). Who is bona fide representative? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam. Kṛṣṇa says that, "I give him intelligence." To whom? Satata-yuktānām, those who are engaged twenty-four hours. In which way he is engaged? Bhajatam, bhajana, those who are engaged in devotional service. What kind of devotional service? Prīti-pūrvakam: with love and affection. One who is engaged in devotional service of the Lord in love and devotion.
What is the symptom of love? The symptom, the prime symptom, most important symptom of love, is that the devotee wants to see that his Lord's name, fame, etc. become widespread. He wants to see that, "My Lord's name be known everywhere." This is love. If I love somebody, I want to see that his glories are spread all over the world. And Kṛṣṇa also says in the Bhagavad-gītā, na ca tasmāt manuṣyeṣu kaścit me priya-kṛttamaḥ: anyone who preaches His glories, nobody is dearer to Him than that person.
Everything is there in the Bhagavad-gītā: how you can love, what are the symptoms of love, how you can please God, how He can talk with you—everything is there. But you have to take advantage. We read Bhagavad-gītā, but by reading Bhagavad-gītā I become a politician. So what kind of reading Bhagavad-gītā? Politician is there, of course, but the real purpose of reading Bhagavad-gītā is to know Kṛṣṇa. If one is Kṛṣṇa . . . if one knows Kṛṣṇa, he knows everything. He knows politics, he knows economics, he knows science, he knows philosophy, he knows religion, he knows sociology—everything.
Tasmin vijñāte sarvam etaṁ vijñātaṁ bhavanti (Muṇḍaka Upaniṣad 1.3), that is the Vedic injunction. If you simply understand God, Kṛṣṇa, then everything will be revealed to you, because Kṛṣṇa said, buddhi-yogaṁ dadāmi tam (BG 10.10). If Kṛṣṇa gives you intelligence from within, who can excel you? Nobody can excel. But Kṛṣṇa can give you intelligence provided you become a devotee, or lover of Kṛṣṇa. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam. And what is that buddhi-yoga? What is the value of buddhi-yoga? That buddhi-yoga or bhakti-yoga, the value is yena mām upayānti te. Such buddhi-yoga, such intelligence, will get him back to home, back to Godhead. Not that by such intelligence he will go down to hell. That is material intelligence.
Adānta-gobhir viśatāṁ tamisram (SB 7.5.30). Everything is discussed in Bhāgavatam. For the materialist person, adānta-gobhi. Adānta means unbridled, uncontrolled. Go means indriya, or senses. Materialistic person, they cannot control their senses. They are servant of the senses, godāsa. Go means indriya, and dāsa means servant. So when you come to the position of controlling the senses, then you'll be gosvāmī. That is gosvāmī. Gosvāmī means controlling the senses, who has completely controlled the senses. Svāmī or gosvāmī. Svāmī also means that, and gosvāmī also means the same thing.
Generally, adānta-gobhir viśatāṁ tamiśram. Uncontrolled senses, they are going. It is not that Kṛṣṇa is sending them. He is making his own path clear, either back to home, back to Godhead, or glide down to the darkest region of hell. Two things are there, and that opportunity is in the human form of life. You can select. Kṛṣṇa, as He inquired from Arjuna, whether "Your illusion has been dissipated now, after . . . (kirtan) . . . hearing Bhagavad-gītā, now you can do whatever you like." So that "You can do whatever you like," that facility is always given to living entity by God. You can do whatever you like. It is not that we are . . . we are given no facilities to select, to make choice. We are given facilities and choice, everything to do.
So to select the path of hell and to select the path of back to home, back to Godhead, depends upon us. That is also explained in the Bhagavad-gītā: mahat-sevāṁ dvāram āhur vimukteḥ, yoṣitāṁ saṅgi-saṅgam. Tamo-dvāram, tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam (SB 5.5.2). Mahat-sevāṁ dvāram āhur vimukte. Vimukte. People, the modern educated society, they do not know what is vimukti. They do not know. They know, but they do not know what is the ultimate vimukti.
Just like scientists, they are trying to give us so many facilities by machine, by different processes. That is, means, that is also vimukti. We are in some inconvenience, just like we are in inconvenience for transport, or scientist gives us some horseless carriage. That is also vimukti. We feel inconvenienced for walking, so the scientist has given us the car. So every attempt is being made for vimukti, for getting out of some inconvenient position. But they do not know ultimate vimukti.
What is the ultimate vimukti? Ultimate vimukti is to get freedom from birth, death, old age and disease. That is ultimate vimukti. The modern scientists, they are giving us so many facilities to get out of some material difficulties, but that is temporary. That is not actually vimukti. Actual vimukti is to get freedom from birth, death, old age and disease. That vimukti can be achieved from Kṛṣṇa: hariṁ vinā na mṛtiṁ taranti.
You cannot get out of it, out of these four kinds of material tribulation, without being favored by the Supreme Lord. That is also stated in the Bhagavad-gītā: daivī hy eṣā guṇa-mayī mama māyā duratyayā. Mama māyā duratyayā: "It is very difficult to get out of the entanglement of . . . created by My māyā, illusory energy." Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14), "But anyone who surrenders unto Me, he can get out of this entanglement."
So here it is stated that sa vai puṁsāṁ paro dharmaḥ yato bhaktir adhokṣaje. The whole human civilization is trying to get freedom from some inconvenience—the state, politics, sociology, humanity, religions, so many things. So ultimately it is taken religion is the path of vimukti. Religion. Because other things are being tried by the animals. The animals also have their ways of getting out of inconvenience. They know how to do it. Just like a bird, he knows that, "On the land I am in danger." As soon as there is some danger, immediately flies up to the tree. He knows.
So everyone knows. You will find in animal kingdom, in birds' kingdom, everyone knows how to protect. It is said—we learn from Bhāgavata that also—that fish within the water, they have got so sensitive power that miles away if some enemy is coming, they can understand and they take shelter. Just like dog can smell from distant place that somebody unknown is coming. So every animal has got a special qualification. Don't think that human being is only intelligent. No. The intelligence for these four things, how to eat, how to sleep, how to have sex intercourse and how to defend, these intelligence are there in every animal. Don't think simply human being has got this intelligence.
So vimukti . . . therefore they do not know what is the ultimate goal of vimukti, or getting out of the inconveniences of life. Na te viduḥ, they do not know. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā (SB 7.5.31). They are trying to adjust things by material adjustment. That is not possible. They do not know that. Adānta-gobhir. Andhā yathāndair upanīyamānāḥ. But they are being misled by blind leaders. They are themselves blind, and some blind leaders. Therefore we should not accept blind leaders. We should accept a leader who is not blind. We therefore accept Kṛṣṇa, the Supreme Person, who knows everything, past, present and future. We take His leadership or we take the leadership of His representative. That is our process.
So here some of our leaders, Sūta Gosvāmī, says, sa vai puṁsāṁ paro dharmaḥ. Because ultimate goal is how to get out of the entanglement of material inconvention . . . inconveniences. So he says, sa vai puṁsāṁ paro dharmaḥ. Dharma means, I have already explained, dharma means occupational duty. So everyone has got occupation, and he is trying to get out of the inconveniences of material existence. So here it is suggested . . . because the question was dharma, dharmaḥ kaṁ śaraṇaṁ gataḥ, "Under whose protection is dharma now existing?"
So he is coming to that point. First of all he's explaining what is dharma, what is occupational duty. Actually dharma means occupational duty. Religion, I have already said, it is a kind of faith. Faith can be changed, but our constitutional position, occupational duty, that cannot be changed. We are eternal servant of Kṛṣṇa, but without serving Kṛṣṇa we are serving māyā. We have accepted a false occupational duty; therefore it is called māyā. Māyā means false.
Just like if I have got a body of American, American body, then my occupational duty is different from the body of an Indian or from the body of a dog or a cat. So according to the body, our occupational duties change. But real occupational duty is of the soul. When you come to that platform—the occupational duty of the soul—that is the highest class of religion. That is explained here, sa vai puṁsāṁ paro dharmaḥ.
Dharma, occupational duty, there are two kinds of occupational duties according to Vedic system: pravṛtti and nivṛtti. Pravṛtti means propensities, material propensities. We have come here within this material world to enjoy material resources. That is called pravṛtti. And when we come to the platform of understanding that "I am not this body; I am soul," then my occupational duty changes. At the present moment we are all working on the platform of bodily concept of life, but when you come to the platform of understanding that ahaṁ brahmāsmi, "I am not this matter; I am spirit soul," then my occupational duty changes. Not . . . that is my real occupational duty, because I am really spirit soul. Therefore:
- brahma-bhūtaḥ prasannātmā
- na śocati na kāṅkṣati
- samaḥ sarveṣu bhūteṣu
- mad-bhaktiṁ labhate parām
- (BG 18.54)
When we come to the platform of brahma-bhūtaḥ . . . at the present moment we are jīva-bhūtaḥ. We are thinking that, "I am this body." But when you come to the platform that, "I am Brahman. I am part and parcel of Kṛṣṇa, or God," then my duty changes. That is called bhakti. That is explained in the Bhagavad-gītā: mad-bhaktiṁ labhate parām. When, after being brahma-bhūtaḥ, after being liberated from material concept of life, that is called brahma-bhūtaḥ, ahaṁ brahmāsmi.
So sometimes people say that bhakti, devotional service, is for less intelligent class of men. No. It is the one who has become highly intelligent, he can take to Kṛṣṇa consciousness. Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyante (BG 7.19): after many, many births of cultivation of knowledge . . . everyone is cultivating knowledge, but when his ultimate goal of knowledge is achieved, that is to understand Kṛṣṇa, vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19), one who understands, that is the ultimate goal of knowledge.
So here is also the same thing explained, sa vai puṁsāṁ paro dharmaḥ. Dharma, every human . . . first of all, dharma is meant for the human society. The animal society, they have no . . . nothing to do about religion, neither they do know what is religion, what is this body, what is soul. It is not their business. Dharma is the business of the human society.
Therefore in any human society, there is a kind of dharma, religion. It doesn't matter whether it is Christian religion or Hindu religion or Buddha religion or Muhammadam religion, some sort of religious propensities are there. Because without this propensity, dharma, religious, he is not a man, he is animal, because animal has no sense of religion. Dharmeṇa hīna paśubhiḥ samāna (Hitopadeśa 25). Anyone who has no religion . . . it doesn't matter what kind of religion he has got, but he must have some religion. Without religion he is animal. Dharmeṇa hīna paśubhiḥ samānāḥ.
So now, at the present moment, they are rejecting religion, everywhere, all over the world. We have . . . traveling all over the world, the only scarcity is sense of God, Kṛṣṇa consciousness, God consciousness. They have practically rejected God consciousness. So that will not make him happy, because he cannot become happy imitating the animals. Now they are imitating animals, becoming naked. That is, they . . . that is their advancement of civilization, to become naked, nudies.
So actually decline. From human life they are decline to animal life. Because two kinds of life, animal life and human life, but if they do not take to the proper position of human life, cultivation of knowledge and religion, then they are animals. So gradually they will decline to animal life. So we should not decline; we should make progress. That is human life.
So progress means to make progress in religious concept of life. That is progress. Not . . . that is not progress, material comforts. That is not progress. Material comforts according to the body, that is already settled up, deha-yogena dehinām (SB 7.6.3). As we have got body, a particular type of body given by nature, the machine . . . just like your comfort of driving car is estimated according to the car you have got. If you have got a very nice, costly car, then it drives very comfortably, but if you have got a less costly, cheap car, then you are not so comfortable.
Similarly, our comforts and discomforts are already settled as soon as you have got a particular type of body. There is no necessity to improve it. We cannot improve it. For example, just like a hog, he has got a particular type of body, he can eat stool. You cannot improve his eating process by giving him halavā. That is not possible. Therefore śāstra says, deha-yogena dehinām. Our material comforts, standard of material comforts, are already settled up by the body which you have got. Therefore our business is: if you are not in the bodily concept of life, then our business is how to make spiritually advanced. Bodily comforts of life, we cannot improve. That is not possible. We can improve our spiritual advancement of life. That is given to us.
Therefore all the śāstras, all the Vedic literatures, all the great saintly persons, they come. They simply come to give you hint how you can make spiritual advancement of life. They do not come here to say how you can make very comfortable material life. They never say. Either you say Jesus Christ or Kṛṣṇa or Lord Buddha or Hazrat Muhammad or anyone, all of them have come to give you information for spiritual advancement of life, not for any material advancement of life. That is intelligence.
Material advancement of life, you should be satisfied. Whatever God has given you, you be satisfied with that. Don't waste your time. That is not possible. Therefore your occupational duty should be . . . the highest occupational duty is suggested here, yato bhaktir adhokṣaje: if you engage yourself in such occupational duties by which you can increase your devotional service for the Supreme Personality of Godhead.
The Supreme Personality of Godhead is described here in this chapter as Vāsudeva, Adhokṣaja. Vāsudeva, Kṛṣṇa's name, another name is Vāsudeva, and His another name is Adhokṣaja. Adhokṣaja means not to be understood by direct perception of our senses. Akṣaja, we try to understand everything with our senses. We want to see something, we want to touch something, we want to smell something, we want to hear about something, we want to taste something. These are our direct test.
So Kṛṣṇa, God, cannot be understood by these direct tests. Therefore He is called Adhokṣaja. You cannot understand Kṛṣṇa. Kṛṣṇa is here, but because we have no training, we see that it is a stone statue. But He is Kṛṣṇa. We do not know that Kṛṣṇa is so kind that because I cannot see Kṛṣṇa at the present stage of life, therefore Kṛṣṇa has appeared in a form which I can see. That is Kṛṣṇa—Kṛṣṇa, the same Kṛṣṇa, but Kṛṣṇa can appear because everything is Kṛṣṇa, everything is Kṛṣṇa's energy, so He can appear in His energy.
So He has appeared in this material energy, bhūmir āpo 'nalo vāyuḥ (BG 7.4). So He has appeared just like stone, because we cannot see except stone. Therefore He has appeared like stone, but He is not stone, He is Kṛṣṇa. Therefore Kṛṣṇa's name is Adhokṣaja. Adhokṣaja means we cannot perceive Kṛṣṇa by direct sense perception, but He is so kind, so merciful, that He appears before us as we can perceive Him directly. (pause as curtains close)
(aside) Time is over?
So yato bhaktir adhokṣaje: and that bhakti, that devotional service to the Supreme Personality of Godhead, should be ahaituki. This is first-class religious system. Because the enquiry was, "Where is now dharma?" So he is describing what is the nature of dharma. The nature of dharma is that bhāgavata, it is topmost knowledge, it is giving directly the topmost religious system. The topmost religious system is devotional service to the Supreme Personality of Godhead, who is not perceived by direct senses.
And that devotional service should be ahaituki. No hetu. Hetu means cause. I am going to the temple with some cause. For mitigation of some difficulties, I shall pray to . . . that is also nice, but that is haituki: there is some hetu, or cause. We should serve Kṛṣṇa without any cause, not that by serving Kṛṣṇa I shall improve my material position and so many causes maybe. But real service, real devotional service must be without cause. That is pure devotional service.
- ānukūlyena kṛṣṇānu-
- śīlanaṁ bhaktir uttama
- (Brs. 1.1.11)
There are different stages of bhakti. The first-class bhakti is anyābhilāṣitā-śūnyaṁ: without any material desires, ahaituki. Apratihatā, and cannot be checked by any material condition. Bhakti, or devotional service, is not such a thing which can be checked. "Sir, I was feeling very sick, therefore I could not chant." No, that is not bhakti. We are subjected to all these tribulations, certainly, but bhakti . . .
Just like Haridāsa Ṭhākura: he was going to die, or he's change his body, he's going to Vaikuṇṭha. Caitanya . . . he was chanting daily 300,000's. So Caitanya Mahāprabhu advised him, "Now you are sick, weak. You can reduce your chanting." Haridāsa Ṭhākura said: "No, sir. That I cannot do." That is Haridāsa Ṭhākura. We cannot imitate Haridāsa Ṭhākura. Even at the point of death he was chanting 300,000's of Hare Kṛṣṇa mantra. Apratihatā. This is called apratihatā, without being checked by any material condition.
So if you want to become a devotee, no material condition can check you. It is so nice, so easy, ahaituky apratihatā yayātmā suprasīdati (SB 1.2.6). The real thing is that we want satisfaction of our self, so if we want actually satisfaction of self, then we shall take to this devotional service without being checked by any material condition or for . . . without any material reason. Then you shall be happy.
Thank you very much.
Devotees: All glories to Śrīla Prabhupāda. (devotees offer obeisances) (end)